एकतत्त्वघनाभ्यासः प्राणानां विलयस् ततः । मनोविनिग्रहश् चेति मोक्षशब्दार्थकारणम्
The practice of absorption in the one essence, the dissolution of the life-forces, and the restraint of the mind—these are the causes signified by the word 'liberation.'
यदि हि प्राणविलयो मुने मोक्षस्य कारणम् । मृता एव हि मुच्यन्ते तन् मन्ये सर्वजन्तवः
If, O sage, the dissolution of the life-forces is the cause of liberation, then all beings who die would indeed be liberated, I think.
त्रिष्व् एतेषु प्रयोगेषु मनःप्रशमनं वरम् । साध्यं विद्धि तद् एवाशु यथा भवति तच् छिवम्
Of these three practices, the calming of the mind is best; know that to be the goal, for whatever arises from it is auspicious.
यदा निर्वासनं प्राणास् त्यजन्तीदं शरीरकम् । तदा न भूयस् तन्मात्रैर् यान्ति व्योमनि सङ्गमम्
When the life-forces, devoid of impressions, depart from this body, then they no longer merge with the subtle elements in space.
वासनांशात्मकान्य् एव विद्धि तन्मात्रकाणि वै । तदात्मकैर् मनोवद्भिः प्राणाश् श्लिष्यन्ति नेतरैः
Know that the subtle elements are indeed composed of impressions; the life-forces, possessing the nature of mind, unite with those of similar nature, not with others.
सवासनास् तु यद्य् एते प्राणा मुञ्चन्ति देहकम् । तद् व्योमवायुसंश्लेषं यान्ति दुःखाय गन्धवत्
But if these life-forces, still bearing impressions, leave the body, then, like fragrance, they join with air and space, leading to suffering.
मनस् साम्बुर् इवाम्भोदो न शाम्यति सवासनम् । नामनस्कास् सम्भवन्ति प्राणास् सूर्या इवात्विषः
The mind, with its latent impressions, does not become calm, like water in a cloud; those without mind arise, like rays from the sun without heat.
न जहाति मनः प्राणान् विना ज्ञानेन कर्हिचित् । तृणान्तरेणैव विना तृणाग्रम् इव तित्तिरिः
The mind never abandons the vital breaths except through knowledge, just as a partridge cannot reach the tip of a blade of grass without the blade itself.
ज्ञानाद् अवासनीभावं स्वनाशं प्राप्य वै मनः । प्राणस्पन्दं च नादत्ते ततश् शान्तिर् हि शिष्यते
Through knowledge, the mind attains the state devoid of latent impressions and its own dissolution; it no longer grasps the movement of the vital breaths, and thus true peace remains.
ज्ञानात् सर्वपदार्थानाम् असत्त्वं समुदेत्य् अलम् । ततो ऽङ्ग वासनानाशाद् वियोगः प्राणचेतसोः
From knowledge, the non-existence of all objects arises completely; then, O dear one, with the destruction of latent impressions, the separation of the vital breaths and mind occurs.
ततो न पश्यति मनः प्रशान्तं देहतां पुनः । स्वनाशेन पदं प्राप्तं वासनैव मनो विदुः
Then the mind, having attained tranquility and its own dissolution, does not perceive the bodily state again; latent impressions alone are known as the mind.
चेतो हि वासनामात्रं तदभावः परं पदम् । तच् च सम्पद्यते ज्ञानाज् ज्ञानम् आहुर् विचारणम्
Consciousness is merely latent impression; its absence is the supreme state. That is accomplished through knowledge, and knowledge is called discernment.
इत्य् अस्यास् संसृते राम पर्यन्तस् सम्प्रवर्तते । स्वयं विवेकमात्रेण रज्जुसर्पभ्रमाकृतेः
Thus, O Rama, this cycle continues until its end, by discernment alone, as in the illusion of a snake in a rope.
एकार्थाभ्यसनप्राणरोधचेतःपरिक्षयाः । एकस्मिन्न् एव संसिद्धे संसिध्यन्ति परस्परम्
The exhaustion of the mind through repeated contemplation of one object, restraint of the vital breaths, and depletion of consciousness—all are perfected together when one is perfected.
तालवृन्तपरिस्पन्दे शान्ते शान्तो यथानिलः । प्राणानिलपरिस्पन्दे शान्ते शान्तं तथा मनः
Just as, when the movement of a palm leaf is stilled, the wind is also still, so when the movement of the life-breath is stilled, the mind too becomes still.
प्राणाश् शरीरविलये प्रयान्ति व्योमवायुताम् । यथावासितम् एवेदं मनः पश्यन्ति तत्र च
When the body dissolves, the life-breaths merge into the space-like air; and there, the mind perceives only what has been impressed upon it.
यथा विदेहाः पश्यन्ति प्राणा व्योमनि देहकम् । समनस्कास् तथाचारं सर्वं चानुभवन्ति ते
Just as the disembodied see the subtle body in space, so too those with mind experience all actions and everything else.
शान्ते वातपरिस्पन्दे यथा गन्धः प्रशाम्यति । तथा शान्ते मनस्स्पन्दे शाम्यन्ति प्राणवायवः
Just as, when the movement of air ceases, fragrance fades away, so too, when the movement of the mind is stilled, the life-breaths come to rest.
अविनाभाविनी नित्यं जन्तूनां प्राणचेतसी । कुसुमामोदवन् मिश्रे तिलतैले इव स्थिते
The life-breath and mind of living beings are always inseparable, abiding together like fragrance in a flower or oil in sesame seeds.
मनसस् स्पन्दनं प्राणः प्राणस्य स्पन्दनं मनः । एते विहरतो नित्यम् अन्योऽन्यं रथसारथी
The movement of the mind is the life-breath, and the movement of the life-breath is the mind; these two always dwell together, each the charioteer of the other.
आधाराधेयवत् त्व् एते एकाभावे विनश्यतः । कुरुतश् च स्वनाशेन कार्यं मोक्षाख्यम् उत्तमम्
Like support and supported, these two perish in the absence of the other; and by their mutual dissolution, the supreme state called liberation is attained.
एकतत्त्वघनाभ्यासाच् छान्तं शाम्यत्य् अलं मनः । तल्लयत्वात् स्वभावस्य तेन प्राणो ऽपि शाम्यति
Through the practice of absorption in the one dense reality, the mind becomes completely still; and because of its merging into its own nature, the life-breath too becomes still.
विचार्य यद् अनन्तात्मतत्त्वं तन्मयतां नयेत् । मनस् ततस् तल्लयतस् तद् एव भवति स्थिरम्
Having thoroughly contemplated the infinite Self-reality, one should merge the mind into that; then, as the mind dissolves into That, it becomes firmly established.
यद् एवातितरां श्रेयो ऽनुपलम्भोपलम्भयोः । द्वयोर् अप्य् असतोस् तत्र शेषे वापि स्थिरो भव
Whatever is truly superior, whether in the grasping or non-grasping of experience, in both of these unreal states, or even in what remains, be steadfast there.
एकस्मिन् सुदृढे तत्त्वे तावद् भावं विभावयेत् । भावो ऽभावत्वम् आयाति स्वाभ्यासाद् यावद् आततम्
In one firmly established truth, let one contemplate the state of being; through repeated practice, that state of being expands into non-being.
प्रत्याहारवशाच् चेतस् स्वयं भोग्यक्षयाद् इव । विलीयते सह प्राणैः परम् एवावशिष्यते
By the power of withdrawal, the mind dissolves of its own accord, just as enjoyment ceases when its objects are exhausted; along with the life-breaths, only the Supreme remains.
यदेकतानं भवति चेतस् तद् भवति क्षणात् । शान्ताशेषविशेषौघं चिराभ्यासस्वभावतः
When the mind becomes wholly one-pointed, in that very instant, by the nature of long practice, all waves of distinctions are completely pacified.
अविद्येयं तु नास्तीति बुद्ध्वा युक्तियुतं धिया । ज्ञानाद् एव परावाप्तिस् तदभ्यासस् ततो वरम्
Recognizing with reason that this ignorance does not exist, through knowledge alone the highest attainment is gained; therefore, practice of that is superior.
चित्ते शान्ते शाम्यतीयं संसारमृगतृष्णिका । जराम् उपगते मेघे मिहिका महती यथा
When the mind is peaceful, this mirage of worldly existence subsides, just as a great mist vanishes when the cloud has grown old.
चित्तमात्रम् अविद्येति कुरु तेनैव तत्क्षयम् । तद्रूपनाम चित्तात्मानुभावो हि परं पदम्
Know that ignorance is nothing but mind alone; by that very understanding, bring about its cessation. The realization of the Self, whose nature and name is that mind, is the supreme state.